Chinese
从那里继续说。第二，错觉的因缘有两种：业和烦恼。业有三种：善业是转生到上界十处的因缘；恶业是转生到恶趣十处的因缘；不动业是转生到上两界的因缘。这本身的第二点是：由自己的分别念之业所化现。如此说。五种烦恼中，嗔恨是转生到地狱的因缘；吝啬是转生到饿鬼的因缘；愚痴是转生到畜生的因缘；贪欲是转生为人的因缘；嫉妒是转生为非天（阿修罗）的因缘；我慢是转生为天人的因缘。在广义的第三个意义中说：没有认识到一切平等，对所有众生都嗔恨，如果失去了真正的慈悲，这就是极大的不幸。将经历十六个地狱等等。如此说。第三，错觉的自性或结果是：内外情器世间，总摄于显现执着的诸法。这本身的第三点是：所有世间都是错觉之法。如此说。还有，六续的生灭、身体和受用，处所和痛苦、错觉之轮等等。如此说。第四，错觉的时间是：从无始以来轮回和错觉。在广义的第二个意义中说：三界众生轮回，从无始以来心就放纵了。如此说。道次第中说：无勤基时总是退失。如此说。第五，错觉的错觉方式是：以十二缘起的方式轮回。外十二缘起是：六个因的联系，六个缘的联系，以或多或少的方式轮回。内十二缘起是：对于有身者来说是实际的轮回，对于无身者来说是以习气的方式轮回。这也是这本身的第三点：以外内二缘起的方式轮回。如此说。第六，错觉的过患有两种：远离圣道的过患是：在广义的第三个意义中说：所有一切众生，虽然五种智慧普遍存在，却被自己的分别念所遮蔽，因此看不到五种智慧的意义。如此说。感受痛苦的过患是：这本身的第三点是：将经历不顺的苦乐。如此说。第七，错觉的语
English
It continues from there. Second, there are two causes of delusion: karma and afflictions. There are three types of karma: virtuous karma is the cause of rebirth in the ten realms of higher realms; sinful karma is the cause of rebirth in the ten realms of lower realms; unwavering karma is the cause of rebirth in the two upper realms. The second point of this itself is: transformed by the karma of one's own conceptual thoughts. Thus it is said. Among the five afflictions, hatred is the cause of rebirth in hell; miserliness is the cause of rebirth as a hungry ghost; ignorance is the cause of rebirth as an animal; desire is the cause of rebirth as a human; jealousy is the cause of rebirth as an Asura; pride is the cause of rebirth as a Deva. In the third meaning of the extensive, it says: Not knowing that all are equal, hating all beings, if true compassion is lost, this is a great misfortune. One will go through the sixteen hell realms, and so on. Thus it is said. Third, the nature or result of delusion is: all phenomena, both internal and external, encompassing the world of vessel and essence, are gathered by clinging to appearances. The third point of this itself is: all the worlds are the phenomena of delusion. Thus it is said. Also, the arising and ceasing of the six continuums, body and enjoyment, places and suffering, the wheel of delusion, and so on. Thus it is said. Fourth, the time of delusion is: from beginningless time, one has been wandering and deluded. In the second meaning of the extensive, it says: The beings of the three realms wander in samsara, from beginningless time the mind has been let loose. Thus it is said. In the Lamrim, it says: Effortlessly, the basis is always degenerating. Thus it is said. Fifth, the way delusion deludes is: it revolves in the manner of the twelve links of dependent origination. The external twelve links of dependent origination are: six links of cause and six links of condition, revolving in a manner of more or less. The internal twelve links of dependent origination are: for those with bodies, it is an actual cycle, and for those without bodies, it is a cycle in the manner of habitual tendencies. This is also the third point of this itself: it revolves in the manner of external and internal dependent origination. Thus it is said. Sixth, the faults of delusion are two: the fault of being separated from the path of the noble ones is: in the third meaning of the extensive, it says: Although the five wisdoms pervade all beings, they are obscured by their own conceptual thoughts, and therefore they do not see the meaning of the five wisdoms. Thus it is said. The fault of experiencing suffering is: the third point of this itself is: one will experience unfavorable happiness and suffering. Thus it is said. Seventh, the sound of delusion
Chinese
能成办的有两种，成办轮涅（轮回和涅槃）二者的是，第十五品中说：『无为常有的刹那，以它没有不做的。』这样说。特别是成办轮回的是，『颠倒分别常有的刹那，以它没有不做的。』这样说。以及此处的第三品中说：『我与他与分别的流。』这样说。第八，迷惑的比喻有两种，轮回的比喻如同水涡，在广义的第三品中说：『如草和糠秕的火，三界自在地流转。』这样说。蔓延的比喻是，如同火蔓延到草和糠秕上，如草和糠秕的轮，愚昧的征兆增长并传递。这样说。第九，顺便重申的是，不离于轮涅自性无别，那也是在广义的第三品中说：『显现和痛苦等，本来体性若非有，烦恼断除和所成办的没有。』这样说。以及第二品中说：『从圆满三宝以下，到恶趣处所有的一切，真实无别，任何也不用扬弃。』这样说。以及此处说：『自性中没有退失。』这样明显。如果从章节的经文中实际掌握这样的基础，那么此处的第二品、第三品、第四品、第五品、第六品、第八品、第十二品、第十三品、第十五品、第十九品、第二十二品，这样十一品稍微显示了部分。第二个总义，将调伏对境之道的显现所诠释的文字续部，结合起来解说，从八种分类中说：『法界是周遍一切的，无上大乘无量所说，也只是各自显现于自己的心中。』这样说。以及此处的第六品中说：『虽然真如没有造作，由于业缘的力量而各自显现。』这样所显示的与心相应地显现。其中也有四种，道路的必要是，为了了解基础，第十三品中说：『依靠文字声音施设名称，以依赖的词语来善加诠释。』这样说。为了获得果实，第九品中说：『稀有奇妙神变的法，不是从他处而来。』这样说。第二，词义
English
There are two that accomplish. Accomplishing both samsara and nirvana is stated in the fifteenth chapter: 'The unconditioned, continuous moment, there is nothing it does not do.' Thus it is said. Specifically, what accomplishes samsara is: 'The continuous moment of wrong thoughts, there is nothing it does not do.' Thus it is said. And in the third chapter of this very text: 'The stream of self, other, and thoughts.' Thus it is. Eighth, there are two examples illustrating delusion. The example of samsara is like a whirlpool. In the third chapter on expansion, it says: 'Like a fire of grass and chaff, it turns freely in the three realms.' Thus it is said. The example of spreading is like fire spreading to grass and chaff: 'Like a wheel of grass and chaff, ignorance grows and is transmitted.' Thus it is said. Ninth, incidentally repeating, it does not move from the inseparability of the nature of samsara and nirvana. That is also stated in the third chapter on expansion: 'Appearances and sufferings, if their essence were not there from the beginning, there would be no afflictions to abandon and nothing to accomplish.' Thus it is said. And in the second chapter: 'From the perfection of the Three Jewels downwards, all the states of the lower realms are truly inseparable, and nothing needs to be discarded.' Thus it is said. And in this very text, it says: 'There is no falling away from its own nature.' This is evident. If we actually grasp such a basis from the chapter texts, then the second, third, fourth, fifth, sixth, eighth, twelfth, thirteenth, fifteenth, nineteenth, and twenty-second chapters of this very text show a portion of it. The second general meaning, explaining in conjunction with the tantra of letters that illustrates the appearance of the path for those to be tamed, from the division of the eight categories, it says: 'The realm of dharma is all-pervading, and the unsurpassable Great Vehicle, immeasurable teachings, are merely appearances in one's own mind.' Thus it is said. And in the sixth chapter of this very text, it says: 'Although suchness is unconditioned, it appears differently due to the power of karma.' Thus, what is shown appears in accordance with the mind. Among these, there are four. The purpose of the path is to understand the basis, as stated in the thirteenth chapter: 'Relying on letters, sounds, names, and collections, it is well-explained by dependent words.' Thus it is said. It is necessary to obtain the result, as stated in the ninth chapter: 'The wondrous, miraculous, and amazing dharma does not come from elsewhere.' Thus it is said. Second, the definition.
Chinese
是为了进入和行走。顺便说一下，关于“续”的词源，《释论》中说：“自性果二者，知得立名二词源，因缘方便关联等，自之词源成四种。”等等共有六个词源。从他处建立的两个词源是：所知之基被命名为“续”，因此，能知之道也被命名为“续”；所获得之果被命名为“续”，因此，能获得之道也被命名为“续”。从何处获得的词源是：因是所说之基，缘是所说之缘起，果是续之义，需要关联教诲等四者，是续义的词源。三、本体是五心生起或已生起，如《眼释》中说：“自性显现瑜伽士，本体由缘而区分，于种姓与种姓中决定，最初成为二种相，具五心之智慧，是生起之基与决定生起者。”因此，一般而言，心的生起之因、缘、生起、已生起的本体都可以依次区分。然而，如果区分道的本体，则有多种观点，如《道次第》中说：“一切皆已成熟无有行走，彼即是道之本体。”因此，从所行之角度安立道的本体。《次第三》中说：“本体智慧三种相，已示五心之生起。”因此，从行走方式之角度安立道的本体。《要义汇集》中说：“本体方便与智慧。”因此，从类别之角度安立道的本体。如《根本论》中说：“本体五心已生起。”以及《小论自处》中说：“动摇等菩提心五者，定为生起之本体。”因此，道的本体安立于五心之上，就此而言，共同五心是在调伏的根器敏锐之时生起，故顺便提及。此处殊胜之五心有二，解脱道之五心是：从凡夫和外道下乘的意愿中解脱出来，开始进入密咒，即动摇菩提心；发愿通达寂静无二之义，即发愿菩提心；无二之
English
It is for entering and walking. By the way, the etymology of "Tantra" is, as stated in the commentary: "Self-nature and fruit, two kinds, Knowing, obtaining, naming, two etymologies, Cause, condition, means, connection, need, etc., Therefore, its own etymology becomes four." And so on, there are six etymologies. The two etymologies established from others are: The basis of knowledge is named "Tantra," therefore, the path of knowing is also named "Tantra"; the fruit to be obtained is named "Tantra," therefore, the path of obtaining is also named "Tantra." The etymology of what is obtained from is: Cause is the basis of discussion, condition is the arising of discussion, fruit is the meaning of Tantra, need is the connection of teachings, etc., these four are the etymology of the meaning of Tantra. Third, the essence is the arising or having arisen of the five minds, as stated in the Commentary on the Eye: "The self-nature manifesting yogi, The essence is distinguished by conditions, Determined in lineage and lineage, The first becomes two aspects, The wisdom possessing five minds, Is the basis of arising and the certainty of arising." Therefore, in general, the cause, condition, arising, and essence of the arisen mind can be distinguished sequentially. However, if distinguishing the essence of the path, there are many views, as stated in the Lamrim: "All are matured and there is no walking, That itself is the essence of the path." Therefore, the essence of the path is established from the perspective of what is to be walked. In the Three Successive Stages, it is said: "The essence is the three aspects of wisdom, It is shown that the five minds have arisen." Therefore, the essence of the path is established from the perspective of the way of walking. In the Condensed Meaning of the Sutras, it is said: "The essence is means and wisdom." Therefore, the essence of the path is established from the perspective of categories. As stated in the Root Text: "The essence is the arising of the five minds." And as stated in the Small Text Self-Place: "The five Bodhicittas such as shaking, Are considered to be the essence of certain arising." Therefore, the essence of the path is established on the five minds, in this regard, the common five minds arise at the time of the sharp faculties of taming, so it is mentioned in passing. Here, there are two kinds of supreme five minds, the five minds of the path of liberation are: Liberated from the desires of ordinary people and heretical lower vehicles, beginning to enter into mantra, which is the shaking Bodhicitta; aspiring to understand the meaning of peace and non-duality, which is the aspiration Bodhicitta; non-dual